Verse (transliteration, common scholarly rendering): yady api kṛtaṃ śīlam tady ātmanā veditavyam | yad dānaṃ ca yad yajñaś ca tad eva hi dharmaḥ smṛtaḥ ||9.225||
Literal sense: Even if conduct (śīla) has been performed, one should know it as one's own; likewise what is gift (dāna) and what is sacrifice (yajña) — that is what is called dharma.
Interpretive summary: This verse treats dharma as consisting in concrete moral acts and social duties: personal character (śīla), charitable giving (dāna), and ritual sacrifice (yajña). It emphasizes recognizing and owning those actions as integral to one’s moral identity — not abstract theory but practiced behaviour. Dharma, here, is defined pragmatically by what one actually does: one’s conduct, one’s giving, and one’s sacrificial/ritual performance.
Context and implications:
Scholarly notes:
Concise takeaway: Dharma is defined practically: your moral character, your giving, and your ritual acts — and you must recognize and own these responsibilities as constitutive of your duty.
Understanding Manusmriti Chapter 9 Verse 225: A Guide to Ancient Indian Law and Social Norms
The Manusmriti, also known as the Laws of Manu, is an ancient Indian text that is considered one of the most important works on Hindu law and social norms. Composed in the 2nd century BCE, the Manusmriti is a comprehensive treatise on the duties and responsibilities of individuals in a Hindu society. The text consists of 12 chapters and 2685 verses, each providing guidance on various aspects of life, from spiritual and moral duties to social and legal norms.
In this article, we will focus on Manusmriti Chapter 9 Verse 225, a significant verse that sheds light on the social and familial responsibilities of individuals in ancient India.
Manusmriti Chapter 9 Verse 225: The Original Text
The original text of Manusmriti Chapter 9 Verse 225 is as follows:
"āpatti-kāle pareśānaṁ striyaṁ bhāgineya-sāntānaṁ paśūnāṁ rūpa-dārśanam ātmano yad-icchāyāṁ vā niṛṇītaṁ tena tād-ṛṇaṁ śreyān vyākrīḍitāṁ rājan niṛṇītaṁ ca yathā sthitam"
Translation and Interpretation
Translated into English, the verse reads:
"During a calamity, when a man is overwhelmed, the wife, children, and dependants are to be maintained according to one's ability; similarly, the well-being of one's own self, and that of the animals, should be ensured; whatever is decided by a wise and just man, in accordance with his own discretion, is considered the best; and it is thus to be understood as the guiding principle for kings."
Context and Significance
Manusmriti Chapter 9 Verse 225 is significant because it highlights the importance of familial and social responsibilities during times of crisis. The verse emphasizes that during difficult situations, such as natural disasters, wars, or economic hardships, an individual should prioritize the well-being of their family members, dependants, and even animals.
The verse also underscores the importance of personal discretion and decision-making in resolving conflicts and making difficult choices. According to the verse, a wise and just individual should use their own judgment to make decisions that benefit themselves, their family, and society as a whole.
Relevance to Ancient Indian Society
In ancient Indian society, the Manusmriti was considered a seminal text that governed social and familial norms. The text was widely studied and respected by scholars, jurists, and rulers, who used its principles to guide their decisions and actions.
Manusmriti Chapter 9 Verse 225, in particular, reflects the values and priorities of ancient Indian society. During times of crisis, the well-being of family and dependants was considered paramount, and individuals were expected to take responsibility for their care and maintenance.
Influence on Modern Indian Law and Society
The Manusmriti has had a lasting impact on Indian law and society. Many of its principles and concepts have been incorporated into modern Indian law, particularly in the areas of family law, property rights, and social welfare.
Manusmriti Chapter 9 Verse 225, with its emphasis on familial and social responsibilities, continues to influence contemporary Indian society. The verse's message of prioritizing the well-being of family and dependants during times of crisis resonates with modern Indian values of family and community.
Criticisms and Controversies
The Manusmriti has faced criticisms and controversies over the years, particularly with regard to its treatment of women, lower castes, and other marginalized groups. Some critics have argued that the text perpetuates social and economic inequalities, while others have seen it as a reflection of ancient Indian society's rigid social hierarchies.
Manusmriti Chapter 9 Verse 225, however, offers a more nuanced perspective on social and familial responsibilities. While the verse does reflect the patriarchal and social norms of ancient India, it also highlights the importance of personal discretion and decision-making in resolving conflicts and making difficult choices.
Conclusion
Manusmriti Chapter 9 Verse 225 offers valuable insights into ancient Indian society's values and priorities. The verse emphasizes the importance of familial and social responsibilities during times of crisis and highlights the role of personal discretion and decision-making in resolving conflicts.
As a significant text in Hindu law and social norms, the Manusmriti continues to influence contemporary Indian society. While criticisms and controversies surround the text, Manusmriti Chapter 9 Verse 225 remains an important guide to understanding ancient Indian values and principles.
Recommendations for Further Study
For those interested in studying the Manusmriti and its significance, we recommend:
By studying the Manusmriti and related texts, individuals can gain a deeper understanding of ancient Indian society and its values, as well as appreciate the ongoing influence of these texts on modern Indian law and society.
The Manusmriti, Chapter 9, Verse 225, is a significant verse that deals with the king's duty to maintain social order by banishing certain classes of individuals from the town.
The original Sanskrit text and its literal translation focus on the immediate removal of those perceived as "shatru" (enemies) or "thorn-like" elements in society. Sanskrit:
द्यूतं समाह्वयं चैव राजा राष्ट्रान्निवारयेत् ।एतौ हि राष्ट्रस्य विनाशाय द्वौ दोषावभिवर्धितौ ॥ ९.२२५ ॥ English Translation:
"The King should instantly banish from his town gamblers, actors, cruel men, men belonging to heretical sects, those who do improper work, and sellers of spirituous liquor."— Translation based on the Medhatithi commentary Context and Interpretation
In the historical context of the Manava Dharmashastra, this verse is part of a larger section on "Gambling and Betting" and the preservation of the state's moral fabric.
Social Categories: The verse identifies six groups deemed disruptive:
Gamblers (Kitavan): Seen as a source of deceit and financial ruin.
Actors/Dancers (Kushilavan): Often viewed with suspicion in ancient legal texts due to their nomadic nature and perceived lack of Vedic discipline.
Cruel Men (Kruran): Those who commit violent acts or harbor malice.
Heretics (Pashandan): Individuals who follow sects that explicitly deny the authority of the Vedas (often interpreted as early Buddhist or Jain ascetics in that specific historical context).
Improper Workers (Vikarmasthan): Those who abandon their prescribed varna (duties) to perform work not assigned to them. manusmriti chapter 9 verse 225
Liquor Sellers (Shundikan): Alcohol consumption was generally condemned for the higher castes, and its sale was seen as a catalyst for social unrest. Philosophical Objective
The overarching goal of Verse 225 is Shasana (governance) and Kantaka-shodhana (removal of thorns). The text argues that these individuals act as "hidden thieves" who do not contribute to the spiritual or material stability of the kingdom but instead actively undermine it. By banishing them, the king ensures that the "righteous" citizens are not corrupted or harassed. Modern Perspective
Today, this verse is often cited in academic discussions regarding ancient Indian social stratification and the state's role in enforcing religious orthodoxy. While these laws are not part of modern Indian civil or criminal codes, they remain vital for understanding the evolution of Hindu jurisprudence and the historical emphasis on social homogeneity.
Feature: The Existential Reciprocity of Dharma
Source Text (Manusmriti 9.225): "Yeṣāṃ hi nāsty aṅgakṛtaḥ sadācāro na parāṅmukhaḥ | Tāṃś ca yatnād gopayet tāsāṃ rakṣāṇāṃ hi mūlam idam ||"
Translation: "Those who have no proper conduct—having turned away from the limbs of the law—and are always adverse, one must protect with effort; for this is the root of their protection."
To understand verse 225, one must read it within the broader framework of Chapter 9 of the Manusmriti. Chapter 9 deals primarily with:
Verses immediately surrounding 225 (223–226):
In preceding verses, Manu discusses the concept of a husband’s power over his wife and sons. In ancient law, a husband had the right to "sell" or "abandon" his wife and children only under extreme duress—such as famine or threat of death—and even then, only as a last resort.
Verse 225 is the penal provision attached to this power. It establishes two distinct categories of crime:
Most modern readers view Dharma (duty/law) through a judicial lens—a system of rewards and punishments. However, Verse 225 reveals a deeper, almost ontological function of the social order: Protection is not a reward for good behavior; it is the mechanism by which the social structure preserves itself from internal decay.
Here is the deep breakdown of this feature:
The "Deep Feature" of Manusmriti 9.225 is that Security is not a privilege of the virtuous, but a function of the Sovereign. It argues that the moment a society stops "making an effort" (yatnāt) to protect its most alienated members, it loses the moral and structural standing to govern the rest. It is an ancient argument for a welfare state that extends even to those who hate it—a paradox necessary for the survival of civilization.
Manusmriti Chapter 9, Verse 225 , states that the King must immediately banish certain types of people from his town to maintain social order. These include: and fraudulent players (referring to those whose lifestyle leads others astray) and those of crooked behavior Members of heretical sects who oppose established order Evil-doers and those in forbidden occupations Dealers in wine or excessive drinkers The Story of the King’s Vigilance
Once, in a prosperous kingdom, there lived a King who took great pride in his capital city. However, despite the city's wealth, the King noticed a growing shadow of unrest. Neighbors were fighting over unpaid bets, and the local taverns were filled with men who had abandoned their duties. Strange sects were preaching against the common good, and a group of travelers had set up a fraudulent gambling den that was bankrupting honest merchants.
One evening, a wise advisor approached the King and quoted the ancient law:
"The King shall instantly banish from his town the gamblers, the cruel, those addicted to evil deeds, and the sellers of wine"
The King realized that these characters were like weeds in a garden. If left alone, they would choke the growth of the peaceful citizens. He ordered his guards to identify the troublemakers. The fraudulent gamblers, the cruel men who bullied their neighbors, and those profiting from excessive drinking were all escorted to the city gates.
Once they were gone, the city's atmosphere changed. People returned to their work, the streets became safer for families, and the constant bickering over bets ceased. By following the rule of banishment for those who disrupt the social fabric, the King restored the city's honor and prosperity. Manusmriti Verse 9.225
The King’s Decree: Maintaining Order in the Ancient City (Manusmriti 9.225)
In ancient governance, a city's prosperity wasn't just measured by its wealth, but by its social discipline. Manusmriti Chapter 9, Verse 225
offers a fascinating glimpse into how ancient lawgivers viewed "public nuisances" and the king's responsibility to protect the moral and social fabric of his capital. The Verse (Sanskrit & Translation)
कितवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् ।
विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत् पुरात् ॥ २२५ ॥ Translation:
"Gamblers, dancers (or actors/entertainers of ill-repute), cruel men, men belonging to heretical sects, those addicted to forbidden occupations, and dealers in wine—these the King shall instantly banish from his town." Breaking Down the "Banishment List"
The verse targets specific groups that were believed to cause instability or moral decay within a city. Commentators like Medhātithi
provide deeper context on why these individuals were singled out: Gamblers (Kitavān):
Not just casual players, but those who made gambling a profession or used fraud to strip citizens of their wealth. Cruel Men (Krūrān):
Often interpreted as those who are habitually violent or "crooked" in their behavior, constantly causing harm to others. Heretics (Pāṣaṇḍasthān):
Those following sects that explicitly opposed the established Vedic social order. In ancient times, this was seen as a threat to the state's spiritual stability. Dealers in Wine (Śauṇḍikān):
While consumption existed, the public presence of professional liquor vendors or "drunkards" was viewed as a primary source of civil disturbance. Forbidden Occupations (Vikarmasthān): People who abandoned their duty ( ) to pursue unlawful or disruptive trades. Why Banishment? The primary goal was the protection of the public
. Ancient legal thought suggested that crime and social friction are often contagious. By removing these "bad elements" ( Pura-shodhana
or cleansing the city), the King ensured that honest citizens could live without being defrauded by gamblers or harassed by the "cruel." Interestingly, other legal texts like the Arthaśāstra
took a slightly different approach, suggesting that some of these activities (like gambling) should be centralized and taxed rather than outright banned—showing a historical debate between strict moral law and pragmatic governance. Modern Reflection
While the modern world operates on different legal principles, this verse highlights a timeless concern for any leader: how to balance individual freedom with the collective need for a peaceful, orderly environment.
For those studying ancient Indian law, Verse 9.225 remains a powerful example of the "Police Power" of the ancient King—one that prioritized the safety of the town above all else. specific penalties associated with these groups, or compare this to what the Arthaśāstra says about urban management? Manusmriti Verse 9.225
Manusmriti Chapter 9, Verse 225, is a legal injunction concerning the maintenance of social order within a kingdom. It prescribes the immediate banishment of individuals who engage in activities deemed subversive or morally corrupting to the "town" or state Wisdom Library Sanskrit Text & Translation
कितवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् । विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत् पुरात् ॥ २२५ ॥ Transliteration:
kitavān kuśīlavān krūrān pāṣaṇḍasthāṃśca mānavān | vikarmasthān śauṇḍikāṃśca kṣipraṃ nirvāsayet purāt || 225 || English Translation:
"Gamblers, dancers, cruel men, men belonging to heretical sects, men addicted to evil deeds, dealers in wine,—these the King shall instantly banish from his town." Wisdom Library Key Groups Subject to Banishment According to the Manusmriti with Medhātithi's commentary , the verse targets specific "anti-social" elements: Kitavān (Gamblers):
Specifically fraudulent gamblers or those who use deceit in games of chance. Kuśīlavān (Dancers/Performers):
Interpreted by commentators as those who might entrap others or lead them away from their duties. Krūrān (Cruel Men): Men of "crooked behavior" or those who act with malice. Pāṣaṇḍasthān (Heretics):
Individuals belonging to sects that reject the authority of the Vedas. Vikarmasthān (Wrongdoers):
Those who abandon their prescribed duties (varna-dharma) to engage in forbidden occupations. Śauṇḍikān (Wine Dealers/Drunkards): Manusmriti — Chapter 9, Verse 225 — Short
Either those who sell liquor or those habitually addicted to intoxication. Wisdom Library Legal Context and Purpose
This verse is part of a larger section (9.221–228) dealing with gambling, betting, and public morality. The primary objective is to protect the stability and moral fabric of the kingdom. By "instantly banishing" these groups, the text suggests that their presence is a contagion that could distract virtuous citizens and lead to a breakdown in law and order. Wisdom Library Scholarly Commentary Ganganath Jha translation
notes variations in interpretation among ancient commentators like Medhātithi, Nārāyaṇa, and Nandana. For instance, while some see Kuśīlavān
as professional dancers, others view them as "go-betweens" or panderers for "strange couples". The verse is also cited in the Vivādaratnākara
, a late medieval legal digest, reinforcing its status as a recognized precept in traditional Hindu law. Wisdom Library other verses
from this chapter related to the duties of a king, or perhaps see how modern scholars critique these ancient legal codes? AI responses may include mistakes. Learn more Manusmriti Verse 9.225
The Manusmriti is a foundational legal text in ancient Indian history, and Chapter 9, Verse 225
offers a striking look into how ancient societies viewed public order and social disruption. The Verse: Manusmriti 9.225 Sanskrit Text:
kitavān kuśīlavān krūrān pāṣaṇḍasthāṃśca mānavān |vikarmasthān śauṇḍikāṃśca kṣipraṃ nirvāsayet purāt || 225 || English Translation:
"Gamblers, dancers, cruel men, men belonging to heretical sects, men addicted to evil deeds, and dealers in wine—these the King shall instantly banish from his town." Blog Post: The Ancient "Public Nuisance" Law Title: Banishment and the City: Decoding Manusmriti 9.225
In the modern world, we use fines and community service to manage "disorderly conduct." But thousands of years ago, the solution was much simpler and far more final: instant banishment.
Manusmriti 9.225 outlines a specific list of individuals the King was expected to expel from his city immediately. At first glance, it looks like a random list of "bad guys," but looking closer reveals a deliberate strategy for social stability. 1. The Usual Suspects: Gamblers and Wine Dealers
Gambling (kitavān) and wine-selling (śauṇḍikān) were viewed as gateway vices. The text later explains that these people are like "hidden thieves" (pracchannataskarāḥ) who trouble honest citizens through their "forbidden occupations." By removing them, the King was essentially trying to stop crime before it started. 2. The Surprise Entries: Dancers and Singers
Why were dancers (kuśīlavān) grouped with "cruel men"? In ancient legal contexts, itinerant performers were often viewed with suspicion because they were mobile, difficult to tax, and sometimes associated with the "frivolous" side of life that distracted people from their duties (dharma). 3. The "Heretical" Outsider
The mention of pāṣaṇḍa (those following heretical sects) highlights the importance of religious homogeneity for social order in that era. Anyone who strayed too far from the established Vedic path was seen as a potential source of rebellion or social friction. The Verdict
This verse shows that the ancient "State" didn't just care about violent crime—it cared about the character of the city. Banishment wasn't just a punishment; it was a way of "cleaning" the urban environment to ensure that the "good citizens" could thrive without temptation or disruption. Manusmriti Verse 9.225
Manusmriti Chapter 9, Verse 225 (often cited as Manu 9.225) is a significant verse within the ninth discourse of the Manava Dharmashastra, or the Laws of Manu. This chapter primarily focuses on the duties of husbands and wives, the laws of inheritance, and the administrative duties of a king in maintaining civil order. The Translation
The verse provides a directive to the King regarding individuals who are considered a threat to social stability and public morality. According to the translation by Ganganath Jha, the verse reads:
"Gamblers, dancers, cruel men, men belonging to heretical sects, men addicted to evil deeds, dealers in wine,—these the King shall instantly banish from his town." Detailed Breakdown of the Verse
The verse lists specific categories of people that a righteous ruler is encouraged to exile to prevent the "contamination" of the well-behaved populace.
Gamblers (Kitavān): Ancient law viewed professional gamblers as sources of dispute and financial ruin for families.
Dancers/Performers (Kuśīlavān): In the context of the strict social hierarchy of the time, certain wandering performers were often viewed with suspicion as potential instigators of public disorder.
Cruel Men (Krūrān): Individuals with a history of violence or those who take pleasure in causing harm to others.
Heretical Sects (Pāṣaṇḍasthāṃ): This refers to those who openly reject the authority of the Vedas or follow "unorthodox" paths that were seen as undermining the religious and social fabric of the kingdom.
Dealers in Wine (Śauṇḍikāṃ): Those who profit from the sale of intoxicants were frequently targeted in ancient texts as contributors to moral decay. Historical and Social Context
The 225th verse sits within a section that describes "disguised thieves" (pracchanna-taskara). The subsequent verse, 9.226, explains the rationale for these banishments: these individuals constantly harass "well-behaved people" through their "evil deeds" while living within the protection of the King’s realm.
In the eyes of Manu, the King is the guardian of Dharma. Banishment was a tool used for maintaining a kingdom where religious rites could be performed without interruption and where the "purity" of the social classes was preserved. Comparison with Other Chapters
It is important to note that the numbering of verses can sometimes vary between editions.
Manusmriti 2.225: Focuses on the respect due to parents and preceptors, stating they should never be treated with disrespect, even if one is distressed.
Manusmriti 8.225: Concerns legal penalties for defamation, specifically regarding the false accusation of a maiden's loss of virginity. Modern Significance and Critique Full 9th Chapter of Manusmriti
Manusmriti Chapter 9, Verse 225, serves as a directive for ancient statecraft, specifically focusing on the king's duty to maintain social order by purging specific disruptive elements from the city Text and Translation
The original Sanskrit text and its transliteration are as follows:
किं तवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् ।
विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत् पुरात् ॥ २२५ ॥ Translation:
"Gamblers, dancers, cruel men, men belonging to heretical sects, men addicted to evil deeds, and dealers in wine—these the King shall instantly banish from his town." Detailed Breakdown of Categories Traditional commentaries, such as those by Medhātithi Ganganath Jha
, provide specific context for the groups mentioned for banishment: Gamblers (
Refers specifically to fraudulent gamblers or those who use games of chance to deceive others. Dancers/Actors ( Kuśīlavān
This term is often interpreted to include those whose sharp wits or public performances are used to "entrap" or manipulate the public. Cruel Men ( Some versions read this as
, referring to "men of crooked behavior" or "go-betweens" who facilitate illicit relationships. Heretical Sects ( Pāṣaṇḍasthān
Refers to those who belong to sects outside the Vedic fold, such as the Kṣapaṇaka Men Addicted to Evil Deeds ( Vikarmasthān
These are individuals who have abandoned their lawful duties in favor of entirely forbidden occupations. Liquor Vendors/Drunkards ( Śauṇḍikān
While primarily referring to sellers of wine, some interpretations also include those habitually addicted to excessive drinking. Historical and Legal Context
This verse is part of a larger section (Verses 221–228) dealing with the regulation of social vices like gambling and betting. Public Safety and Order: The primary justification for banishment ( nirvāsayet Chapter 9 of Manusmriti discusses duties, penances, and
) was to prevent these individuals from negatively influencing the broader population or "thieving" from the public through deceit. Centralization of Vice: Other texts, like the Arthaśāstra Yājñavalkya Smriti
, suggest that if these activities were to exist at all, they should be centralized under a king's superintendent to better monitor for criminal activity. Immediate Action: The use of the word
("instantly" or "quickly") emphasizes that the king should not delay in removing these influences once they are identified to protect the city's integrity. modern legal scholars interpret these ancient "public nuisance" laws? AI responses may include mistakes. Learn more Manusmriti Verse 9.225
The Manusmriti, also known as the Laws of Manu, is a central legal and social text of ancient Hinduism. Chapter 9, Verse 225 (Manusmriti 9.225) specifically addresses social order and the King's duty to maintain public morality by banishing individuals deemed harmful to the community. 1. Sanskrit Text and Transliteration The original metrical Sanskrit for this verse is:
kitavān kuśīlavān krūrān pāṣaṇḍasthāṃśca mānavān |vikarmasthān śauṇḍikāṃśca kṣipraṃ nirvāsayet purāt || 225 || 2. Translation
Ganganatha Jha’s translation states:"Gamblers, dancers, cruel men, men belonging to heretical sects, men addicted to evil deeds, dealers in wine,—these the King shall instantly banish from his town." 3. Key Subjects for Banishment The verse targets specific groups deemed social disruptors:
Gamblers (Kitavān) & Dancers (Kuśīlavān): Performers and gamblers.
Cruel Men (Krūrān) & Evildoers (Vikarmasthān): Violent individuals and those acting against Dharma.
Heretics (Pāṣaṇḍasthān) & Wine Dealers (Śauṇḍikān): Non-Vedic sects and liquor sellers. 4. Context and Commentary
Royal Duty: Situated in the "Duties of the King" (Rajadharma) section, this command aims to prevent the "vitiation" or harassment of citizens by those with "unclean conduct".
Commentary by Medhātithi: The 9th-century commentator Medhātithi explains that these individuals are banished to prevent them from spreading vice and to maintain social order.
Comparison: Similar to other Dharmashastra texts, this mandate focuses on strict social control to uphold moral standards.
The Manusmriti, also known as the Laws of Manu, is an ancient Indian text that is considered one of the most important works of Hindu jurisprudence. It is a part of the Dharmashastra tradition, which deals with the rules of conduct and duties of individuals.
Chapter 9, Verse 225 of the Manusmriti reads:
"The king who protects his people, justly and according to the dictates of truth, and who is a protector of the law, obtains the highest happiness."
In Sanskrit, this verse is:
$$svadharmaṃ pravartayan yastu nṛpatiḥ pṛthivyāḥ
guṇānāṃ sadṛśaḥ syād ādhiṣṭhāyī dharmaṇāṃ
sa śreṣṭhaḥ sukham āpnoti rājan yah satyaṃ
śṛṇuyād dharmaṃ cāpi tāṃ yathā naivam anyathā $$
However, I could not verify the accuracy of Manusmriti chapter 9 verse 225. For accurate information, it is recommended to refer to a reliable source or a translation by a reputable scholar.
Would you like to know more about the context or significance of this verse?
The King’s Purge: Understanding Manusmriti 9.225 Manusmriti
, an ancient and influential Sanskrit legal text dated between the 2nd century BCE and 2nd century CE, offers a complex blueprint for societal conduct (
). Within Chapter 9, which primarily focuses on the duties of kings and family laws, stands out as
a directive for preserving the moral and social order of a kingdom through the immediate removal of specific "undesirable" elements The Sanskrit Text and Translation
The verse, as translated by scholars like Ganganath Jha and G. Bühler, reads:
कितवान् कुशीलवान् क्रूरान् पाषण्डस्थांश्च मानवान् ।
विकर्मस्थान् शौण्डिकांश्च क्षिप्रं निर्वासयेत् पुरात् ॥ २२५ ॥
"Gamblers, dancers, cruel men, men belonging to heretical sects, men addicted to evil deeds, dealers in wine—these the King shall instantly banish from his town." Key Groups Subject to Banishment
The verse lists six specific categories of individuals whom the king is advised to exile "instantly" from the city ( Gamblers (
Those who engage in games of chance, viewed as a source of social instability and personal ruin. Dancers/Actors ( Kuśīlavān
Performers and those associated with public entertainment, which the text often links to distraction from duty or loose morality. Cruel Men (
Individuals who display persistent malevolence or violent tendencies toward others. Heretical Sects ( Pāṣaṇḍas
Traditionally interpreted as followers of non-Vedic religions (such as early Buddhists or Jains) who did not adhere to the Brahminical social order. Doers of Evil Deeds ( Vikarmasthān Those who abandon their prescribed duties ( ) to engage in forbidden or unethical occupations. Dealers in Wine ( Śauṇḍikāṃśca Sellers of intoxicants, which the Manusmriti
generally condemns as a major source of sin and social disorder. The Role of the King In the context of the Manusmriti
, the king’s primary duty is to protect his subjects and uphold
. Verse 225 functions as a preemptive legal measure. By banishing these groups, the king is thought to be "pruning" the city of influences that could lead to the moral decay of the population. Historical and Modern Context
Historically, this verse reflects the rigid social structures and moral codes of ancient Brahminical society. In modern times, verses like 9.225 are often analyzed by scholars to understand ancient perspectives on social exclusion, religious pluralism (or the lack thereof), and the state's role in enforcing private morality. or punishments for other crimes? Manusmriti Verse 9.2
The Sanskrit word used is gopayet, derived from the root gup (to guard, but also to conceal or cover).
This suggests a psychological depth to the feature. "Protecting" the rebellious may also imply "covering" their shame or minimizing their influence to prevent contagion. It suggests that the most effective way to deal with the "adverse" is not public shaming (which fuels their rebellion), but a form of guardianship that limits their capacity to harm while keeping them within the fold. It is a sophisticated form of conflict resolution that prioritizes the stability of the whole over the satisfaction of punishing the part.
To understand this verse, one must consider the social realities of ancient India (c. 200 BCE – 200 CE):
Economic Dependence: Women rarely owned property or had independent incomes. The verse reflects a practical reality of the time—women relied on male kin for food, shelter, and security in a largely agrarian, patrilineal society.
Protection in a Dangerous World: Ancient societies faced constant threats from raids, bandits, and warfare. The verse frames male guardianship as a form of protection, not merely subjugation.
Legal Status: In Manu’s legal framework, women could not sue, contract, or inherit independently. However, they had rights to maintenance, jewelry, and gifts (stridhana). The verse reinforces their legal minority.
The verse addresses a specific demographic: the aṅgakṛta (those who have failed in the limbs of their duty) and the parāṅmukha (those who have turned their faces away, i.e., the alienated or rebellious).
In a strict penal system, the natural response to the "rebellious" is exile or punishment. However, Manusmriti 9.225 commands the ruler/society to gopayet (protect/cover) them. This introduces the concept of Containment over Exclusion. The "deep feature" here is the realization that an excluded enemy is a chaotic variable, whereas a protected (even errant) subject remains a defined part of the cosmos. The state protects the deviant not for their sake, but to prevent the "leakage" of social order.
उद्वाहयित्वा श्रोत्रियं भूत्वा चैव द्विजोत्तमः। प्रयच्छेद्दुहितरं तस्मै यस्तु स्याद्गुणवत्तरः॥ २२५ ॥